Implementation of Muhammadiyah Da'wah Through Local Cultural Wisdom in The Construction of Ummatan Wasathon in Lampung

This article focuses on research on the implementation of Muhammadiyah da'wah through local cultural wisdom in the 'ummatan wasathon' construction in Lampung. This study uses a qualitative method with a phenomenological and sociological approach to informants taken through purposive sampling with predetermined considerations. Data were collected through interviews, observation and documentation studies. The purpose of this study is to analyze the implementation of Muhammadiyah's da'wah and find out a model of Muhammadiyah's da'wah through local cultural wisdom in the construction of wasathon ummatan. The research findings show that Muhammadiyah's da'wah in implementing the Islamic da'wah movement requires movement reconciliation, through majlis and business charities, so that the da'wah movement can achieve its goals. At the same time, the da'wah is carried out with flexibility and wisdom through local cultural wisdom and becomes a model for the development of Islamic society, namely ummatan wasathon.


A. Introduction
Organizations in Muhammadiyah have a tremendous and significant influence on people's lives in Indonesia, which have a management structure, AD/ART, and others. 1 Muhammadiyah, as a community organization that is more than a century old, has been active in spreading goodness. In the development from time to time, "the da'wah movement carried out by Muhammadiyah is a creative effort in fulfilling the call of revelation and overcoming various problems of human life sociologically which cannot be separated from changes in the society in which it develops." Even before the establishment of Muhammadiyah, there were many deviations from the teachings of Islam, as is known among some Muslims by "practices of shirk, superstition, bid'ah, and khurofat, which are cultural practices. syncretic Islamic society, and this is part of traditional Islamic practices. 2 The efforts made by KH. Ahmad Dahlan in straightening the teachings of Islam. Cultural challenges (culture) do not mean obstacles but are challenges that must be solved. 3 For this reason, Muhammadiyah is here to provide enlightenment as a solution in various fields of community life. According to Din Syamsudin, "that Muhammadiyah needs flexibility in da'wah. Muhammadiyah is a da'wah movement because da'wah is an obligation for everyone, da'wah will be carried out in various ways, and the community can accept that. 4 Muhammadiyah will always move to the rhythm of society in responding to the challenges of da'wah. The more you follow the flow of the path of da'wah, the more biased you appear, even if you almost drift along with the flow of culture.
However, it should not be carried away by following the practices of some traditional societies, let alone drowning. Thus the implementation of the The source of data in this study is the source of the data. This study was obtained using observations and interviews, namely reviewing the research location and asking some questions to research related to the problem. The source of data is called informants, namely, people who answer or respond to questions, namely Regional Leaders through the Chair of the Tablighi Majlis and their members submitted by researchers, "whether written or oral questions." 8 Other data sources are generally used in research or writing scientific papers, books, scientific journals, research reports, bulletins, and magazines. Sources of data in this study will be obtained through primary data and secondary data, which will be explained below: Primary data is data obtained directly from the field where the research is conducted through predetermined research information, namely those in the research area, have time, and are willing to answer questions, provide information clearly, and understand issues related to the research out. For this reason, in collecting data, researchers carried out directly from the data source, which would be the primary data.
As stated by Sugiyono in the book "Quantitative Research Methods," that respondents should have the following criteria: a. Those who master or fulfill something through the process enculturation, so that they know and also live; b. They are classified as still involved or involved in activities being researched; c. Those who have sufficient time to be asked information. d.
Those who are not inclined to convey result information the packaging itself.
e. They initially felt entirely foreign to the researcher, s exciting to be a teacher or resource person. 9 Research informants are essential subjects because they will provide information about phenomena that occur in social situations in the field or people who are used to provide information about the situation and condition of the The latter is specifically in charge of Muhammadiyah da'wah.

C. Implementation of Muhammadiyah Da'wah
Muhammadiyah da'wah in implementing its movement is structured, starting from the central level, regional level, regional level, branch level, and branch level, this is to facilitate the Muhammadiyah da'wah movement in achieving its da'wah goals, at the beginning of the journey of Muhammadiyah da'wah so fast,

E. The Activeness of Muhammadiyah Members in Da'wah
The duties of members of Persyarikatan Muhammadiyah must remain active in carrying out the mandate in the Muhammadiyah manhaj, be active and straight following the tarjih. This remains a guideline for members of the

F. Muhammadiyah Da'wah Guidelines
Muhammadiyah, in carrying out its da'wah movement, is guided by the Al-Qur'an and Al-Hadith, which is maqbullah. On the other hand, it uses the Burhani approach, the bayani approach, and the irfani approach. His da'wah activities carried out the Muhammadiyah manhaj. Also, in the da'wah movement, it remains on its manhaj, starting from the life of the family, neighbors, then society in general, so that the da'wah of the congregation is formed. His da'wah activities, Yasinan, are filled with studies or explanations of the interpretation of Surah Yasin or other letters in the Qur'an, and some of them blend in with local traditions.
The existence of a recitation movement for mothers in the congregational da'wah, which was initially the Yasinan congregation, and is now being shifted to a regular study of the Qur'an, until now it is still running twice a month. This shows that da'wah activities start from the family environment, spread to neighbors, and continue to the community, so congregational da'wah is formed. These activities are filled with systematic studies, such as reading the Qur'an, wirid, and dhikr.

G. Muhammadiyah Da'wah Movement to Society
Muhammadiyah's da'wah continues to move even though some are active at the branch level and inactive. The active ones will color community activities such as commemorating Islamic holidays and integrating with society in general.
Its da'wah activities, having its center for da'wah activities, and the surrounding community will be integrated with the activities carried out by Muhammadiyah.
The congregational da'wah movement, because it is the spirit of Muhammadiyah, is clarified by the Muhammadiyah logo, which is not installed in the mosque.

Actively Participate in Community Activities
First: Muhammadiyah's da'wah goes according to its manhaj, and promotes enlightenment through its cults. Although some are active, and some are inactive. Second; Its da'wah activities, having its center for da'wah activities, and the surrounding community will be integrated with the activities carried out by Muhammadiyah. Third, Muhammadiyah's way of da'wah, for Muhammadiyah people, must be flexible, see, read situations and conditions, such as cult opportunities or lectures and be able to place themselves in a pluralistic society. As said by Kuntowijayo, that "the idea of education pioneered by Kyai Dahlan is a renewal because it can integrate aspects namely "faith" and "progress," so that it can produce a generation of educated Muslims who can live in the modern era without splitting their personalities. "Modern" Islamic educational institutions became the main characteristic of the birth and development of Muhammadiyah, which distinguished it from Islamic boarding schools at that time. "Modern" Islamic education was later adopted and became an educational institution for Muslims in general.
The word modernist is an Indonesian word that is always used by the word modern, modernization and modernism are found, for example, in "modern schools in Islam" and "Islam and modernization." This step in the past was a successful reform movement, which gave birth to a generation of educated Muslims, which, if measured by the success of Muslims today, will be different because the context is different. with local culture, then touched by modern thoughts, more or less there will be changes in behavior in people's lives. At first, those who lived mediocrely, but after there was an increase in welfare, in the end, their lifestyle changed, which was previously uneducated, after getting to know the world of education, there was a change in mindset which resulted in changes in the thinking of the structure of society, people's behavior, culture also shifted to the realm of progress. This is as stated by Fauzi Nurdin in his book "Islam and Social Change." Understanding the meaning and symbols of religion by its adherents is closely related to values, norms, culture, and social structures in society. That understanding can be studied through a sociological approach. According to Auguste Comte, even if religion can survive, it is only a religion of humanity based on science. Religious principles have been given other meanings according to the situation and conditions in which humans live. 15 The concept of empowerment of da'i (preacher) in society refers to theories related to social change that are focused on community development by combining evolutionary theory, cycle theory, functional theory, and conflict in Koentjaraningrat. The theory of evolution holds that social change has a fixed direction through which all societies pass through the same sequence of stages.
Starting from the initial stages of development to the ideal final development, while the cycle theory explains the existence of many stages (growth, childhood, adolescence, adulthood, and extinction) that must be passed by society when it has reached the final stage, then it rotates back to the initial stage. for the next transition.
The functional theory explains that functionally valuable changes are accepted, and other changes that prove useless ( Changes occur due to the conflict, and if the conflict continues, the change will continue as well. Understanding the experience of religion or religious practice in people's lives in this study can be explained by functional theory because functional theory can explain the phenomenon of da'i empowerment in local communities, especially in rural areas. Malinowski emphasized, the function is to fulfill individual needs as citizens of society, and society is analogous to organic life, while Redcliffe-Brown's orientation is not individual but a community. According to the functional theory, it is clear that what is seen is a social reality that together forms the social organism as a whole. The social organism consists of units which, in a society, some devices can be unified. In this theoretical study, the functional theory was refined by Talcott Parsons, whose opinion differs from that of the two anthropologists. He builds his theory by referring to the system, where society is seen as a system, namely a unit consisting of sub-systems or units consisting of some units that interact with each other. The relationship between one unit is called a structure. In this process, there is also a mutual need between one unit and another. Each sub-system or unit has a function in a system in the form of donations of specific units in meeting the system's needs. 16 Change is not a result, but it does occur naturally, even though, in reality, Indonesia, replacing the old religion and instilling new religious teachings one after another, but in reality, the livelihood system and technology and equipment systems, which were said to be the most accessible elements, turned out to be the most difficult has slightly changed from pre-Hinduism to the present. The historical experience shows that religion changes faster. It changes first before others experience changes. History proves that religious thought is very influential for the development of material aspects (life in this world), whether political, economic, social, or cultural, or in other words, there is a very significant relationship between progress in the field of thought (immaterial) and progress in the material field. 20 In the case of Islam, religious thought is also constantly undergoing renewal to give meaning to changes and developments in life in the world in each of its manifestations, but Islamic renewal in the modern era has not succeeded optimally and feels less effective; as a consequence in the material field, Muslims are also still lagging behind Western civilization. Indeed, some Islamic countries have been able to follow the development of modern technology. However, because it has not been supported by religious thought to support it, the results are still far from satisfactory.
M. Amin Abdullah assessed that the root of the rejection of the TB tradition was based on classical scholarship, which was heavily influenced by black-and-white Greek logic, so it could not explain the realities of life on the ground. The configuration and the map of the mindset are too schematic, so they cannot consider an overlapping configuration (jumbo position), which involves part of the two sides at once. At the same time, the texts of the Qur'an itself allow for the "middle" category, which needs to be looked at more seriously. 21 Kuntowijoyo mengkritik TBC masih ditampilkan dalam realitas subyektif, dan belum ditampilkan secara empiris-obyektif, dimana kita berada dalam stuktur sosial yang berbeda. Konsep klasik tentang TBC yang disusun dengan cara pikir deduktif yang menekankan segi rasio perlu dilengkapi dengan cara pikir induktif yang bersifat empiris-historis.

I. CONCLUSION
The implementation of Muhammadiyah's da'wah has opened the way of da'wah for the advancement of Islam with its characteristics as an Islamic movement, the amar ma'ruf nahi munkar da'wah movement and the tajdid movement, through majlis, both tabligh majlis, tarjih majlis, education, economy, health, politics and socio-cultural, all of which are oriented as a way of da'wah, which aims to uphold and uphold the religion of Islam so that a truly Islamic society can be realized. Muhammadiyah implements the da'wah movement through local cultural wisdom with a model of flexibility and wisdom. However, some of these local cultures are not commonly practiced in Muhammadiyah, such as Yasinan, Rajaban, Nuzul Qur'an, Syawwalan, Aqiqohan, Sunnatan, Walimahan, local culture is used as a medium. Da'wah is a place to provide enlightenment to traditions, customs that shackle society, prioritize the benefit of the people, become uswatun hasanah in family life, society, and nation so that Islam truly becomes a religion is spiritually lil'alamin.
Muhammadiyah's Da'wah in the construction of ummatan wasathon, is a choice of da'wah path that is developed through the spirit of progressive Islam, making itself a middle-class ummah, moderate ummah, superior, creative, innovative and civilized Muslims, dynamic middle-class ummah and possessing superior character. "khaira ummah." It is described explicitly in the Qur'an that "ummatan wasathan" becomes "martyrdom 'ala al-nas" (Surah al-Baqarah: 143), thus giving the greatest and best mandate for himself, his family, society, nation, and humankind as a whole.